Here’s one of my favourite passages from Kierkegaard, Anti-Climacus on defending Christianity in The Sickness unto Death:
Now we see how extraordinarily stupid … it is to defend Christianity, how little knowledge of human nature it manifests, how it connives even if unconsciously, with offense that in the end has to be rescued by a champion … To defend something is always to disparage it. Suppose that someone has a warehouse full of gold, and suppose he is willing to give every ducat to the poor–but in addition, suppose he is stupid enough to begin this charitable enterprise of his with a defense in which he justifies it on three grounds: people will almost come to doubt that he is doing any good.¹
He writes later in the book:
A pastor certainly ought to be a believer. A believer! And a believer, after all, is a lover; as a matter of fact, when it comes to enthusiasm, the most rapturous lover of all lovers is but a stripling compared with a believer. Imagine a lover. Is it not true that he would be capable of speaking about his beloved all day long and all night, too, day in and day out? But do you believe it could ever be possible for him, do you not think he would find it loathsome to speak in such a manner that he would try to demonstrate by means of three reasons that there is something to being love … Is it not obvious that the person who is really in love would never dream of wanting to prove it by three reasons or to defend it, for he is something that is more than all reasons and any defense: he is in love.²
Of course, it’s important to read Kierkegaard in context. Anti-Climacus is ironically making a defence against a primarily rational Christianity which has lost sight of its core. I wonder how possible it is to read this then as a denouncement of all defences or if Anti-Climacus is more so pointing out that defence does not add anything to the love between a believer and God. Love is completely affirmed internally so that to confer dependence onto the external is to undermine this internal logic. To focus completely on justifying faith to others subverts the argument by robbing faith of its extra-rational totality.
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¹Søren Kierkegaard, The Sickness unto Death: A Christian Psychological Exposition for Upbuilding and Awakening (1849), translated by Howard V. Hong and Edna H. Hong (Princeton, NJ: Princeton University Press, 1980), 87.